Surah Luqman (Luqman ) 31 : 20

Overview (Verses 20 - 24)

The third presentation of this central issue of faith employs a different style, showing us in the first place the universal proof as it relates to human life, interests and livelihood. It speaks of God’s blessings, visible and subtle, which people enjoy. Nevertheless, they continue to engage in arguments about God, who gives them all these blessings. The sūrah then follows the same pattern in presenting the central theme of faith as already discussed in the first two presentations: Are you not aware that God has made subservient to you all that is in the heavens and the earth, and has lavished upon you His blessings, outward and inward? Yet some people argue about God without having any knowledge, without guidance, and without any light giving revelations. When it is said to them, ‘Follow what God has revealed’, they say, ‘No; but we will follow only what we found our forefathers believing in.’ Why, even if Satan is beckoning them to the suffering of the blazing fire. (Verses 20-21)
 
This remark occurs repeatedly in the Qur’ān. Conveyed in different ways, it appears new every time, because the universe appears new whenever we contemplate its secrets and reflect on its unending wonders. Indeed, it takes far longer than man’s lifetime to review these wonders. Yet every time he looks at them, they appear to have a different colour and a different tone.
 
The sūrah portrays these from the viewpoint of harmony between man’s needs in his life on earth and the construction of the universe. This leaves no possibility for such harmony to have been achieved by mere coincidence. It is inevitable, therefore, that we should acknowledge the single will that makes such harmony a reality.
 
Planet earth is no more than a little particle when compared to the universe. Compared to the size of the earth, man is a tiny and weak creature. Moreover, the earth contains forces as well as animate and inanimate beings in comparison to which man appears no more than a tiny creature in size, weight and strength. By His grace, however, and by breathing into him of His own spirit and honouring him above many of His creatures, God has given man a special position in the universal system. Indeed, He has given him the ability to use many of the forces and resources of this universe. This is what the sūrah describes as ‘making things subservient’ to man within the context of granting him countless blessings that are subtle and apparent, inward and outward. These blessings go beyond making things in the heavens and earth subservient to man. Mere human existence is a blessing, as are man’s powers, abilities, talents and skills. Sending human messengers with divine messages is an even bigger and greater blessing. The breathing of God’s spirit into man at the time of his creation is also an aspect of blessing. Indeed, every breath man draws, every heart beat, every sigh, sound, feeling and thought is a blessing which he could not have had without God’s grace.
 
God has made what is in the skies available and subservient to man. Thus, he is able to benefit from the sun’s rays, the moon’s light, the guidance provided by the stars, rain, air and birds that fly. He also enabled him to benefit and use what is on and in the earth. This is even easier to note and reflect upon. Man is placed in charge of this vast kingdom, and given the ability to use all the resources of the earth, some of which are clear and apparent while others are subtle and hidden; some are known fully to man, some he knows only by their effects, and some he benefits from without even knowing what they are. In every moment of the night and day man is given the great abundance of God’s blessings, the extent and form of which he does not fully know. Yet in spite of all this, some people are ingrate, do not reflect on the world around them and do not appreciate the blessings they enjoy: “Yet some people argue about God without having any knowledge, without guidance, and without any light-giving revelations.” (Verse 20)
 
This argument sounds singular in the light of this universal proof. Considering that God’s grace is so great and abundant, man’s denial looks both absurd and ugly. Both human nature and conscience find it repugnant. The type of person who argues about the truth of God, and what this means, is deviant, unresponsive to the inspiration the universe shines with, denies God’s grace, and unashamedly argues about the One who has granted all these blessings. What is worse is that in their argument, such people do not rely on any true knowledge, have no proper guidance, and refer to no guiding revelation.
 
“When it is said to them, ‘Follow what God has revealed’, they say, ‘No; but we will follow only what we found our forefathers believing in.’“ (Verse 21) This is their only basis and evidence! It is nothing other than blindly following traditions which lack knowledge and intelligent thinking. Islam wants to free them from such blind imitation, so as to set their minds free. It wants them to be able to think, reflect and benefit by the light, but they adamantly hold on to the chains of their deviant past.
 
Islam means freedom of conscience, active feelings, aspiration for enlightenment and a new way of life that is free of blind tradition. Yet such people turn their backs on it, rejecting its light and guidance. They argue about God without knowledge or guidance. Hence, the sūrah looks upon them with ridicule, making a subtle reference to the end such attitudes lead to: “Why, even if Satan is beckoning them to the suffering of the blazing fire.” (Verse 21) Indeed their attitude is nothing less than an invitation by Satan leading them to God’s punishment. Will they persist with this despite the end which they will be certain to have? This last remark should at least alert them to the difficulty of their position.
 
The sūrah then refers to the proper attitude that should result from reflecting on the universal evidence and God’s countless blessings: “Whoever submits himself to God and excels in good deeds has indeed taken hold of a most firm support. With God rests the final outcome of all events.” (Verse 22) Together with good deeds, what is required is total submission to God. One should feel reassured of God’s will, obey His commands, fulfil the duties He requires, have confidence in His mercy, trust His care, and so enjoy total contentment. All this is grouped under the heading of submission to God.
 
“Whoever submits himself to God and excels in good deeds has indeed taken hold of a most firm support.” This support is a bond that is never severed or weakened. It never lets down anyone who holds to it, whether in situations of ease or difficulty. No one who holds to it will ever be lost, even though his road is rough, dark and beset by hardships. This firm support is the close, confident link between the submitting believer and his Lord. Thus, whatever comes through God’s will is accepted without qualm. It gives the believer the sort of reassurance that keeps him calm and confident as he faces all events. Furthermore, in this way, he is able to rise above comforts, luxuries, difficulties, surprises and all other impediments.
 
Man’s journey is long, hard and full of danger. The danger posed by luxury and affluence is no less than that arising from misery and deprivation. Hence the need for firm and ever-present support. The firmest support is that which comes about from submitting oneself to God and doing good deeds. “With God rests the final outcome of all events.” (Verse 22) With Him all journeys end, and to Him we all return. Hence, it is better for man to submit to Him from the start, so that he moves along his journey with confidence, reassurance and guidance. And whoever disbelieves; let not their unbelief grieve you. To Us they must all return, and then We shall inform them about all that they were doing [in life]. God has full knowledge of what is in people’s hearts. We will let them enjoy themselves for a short while, but We shall ultimately drive them into severe suffering. (Verses 23-24)
 
This is, by contrast, the end of the unbeliever who is deceived by life’s comforts. In this present life, he is shown to the Prophet and the believers as being of no consequence: “Whoever disbelieves; let not their unbelief grieve you.” (Verse 23) He is too small for you to grieve over. As for his end in the life to come, it is again of no insignificance. He cannot escape God’s punishment, when God knows all his actions and intentions: “To Us they must all return, and then We shall inform them about all that they were doing in life. God has full knowledge of what is in people’s hearts.” (Verse 23) The enjoyments that deceive such people are small, short in duration, trifling in value, but the results at the end are terrifying. These they cannot escape: “We shall ultimately drive them into severe suffering.” (Verse 24) The Arabic term, ghalīż, used here to describe the suffering, has more physical connotations than ‘severe’ suggests. Thus the verse imparts a more tangible feeling of the suffering into which they are driven, unable to avoid it. How vastly different the two ends are.